it seems to me that it is said with an attitude towards the Logos, which is honey. In many places prophecy also makes Him sweeter than honey and drops of honeycomb (Psalm 18:11; 118, 103).

And with sweet wine, milk tolerates the mixture. And such mixing of wine with milk is useful for milk. Passion is as it were brought down by this addition for the purposes of incorruption. Milk from mixing wine with it turns into whey, it coagulates; and whatever additions there are in it, they are withdrawn from it as if through some channel. The same action in a person possessed by passions is produced by spiritual communion with the believer in the Logos; it cleanses him from carnal desires, eternally keeps him in the Divine, makes him immortal.

Fatty parts of milk, the so-called butter, are used by many for lighting. In this they have a very clear indication that in the Logos oil means much, for truly He gives nourishment only to children and contributes to their growth and enlightenment. Therefore the Scriptures speak of the Lord: He fed them with the produce of the fields; and he fed him with honey from the stone, and oil from the solid rock; butter of cows, and milk of sheep, and the fat of lambs, etc. (Deut. 32:13-14). And announcing the birth of the Divine Infant, the prophet says: He shall be nourished by milk and honey (N. 7:15).

I can only marvel at how some dare to call themselves perfect and Gnostic, in their arrogance and pride, placing themselves even above the apostle. Paul himself confesses: "I do not say this because I have already attained or been perfected; but I strive to see if I will not attain as Christ Jesus reached me. Brethren, I do not consider myself to have attained, but only, forgetting what is behind and stretching forward, I strive towards the goal, towards the honor of the high calling of God in Christ Jesus (Phil. 3:12-14). He therefore considers himself perfect, because he has renounced his former life and has begun to strive for a better one, and not because he considers himself perfect in order to be truly perfect in gnosis, because he was still striving for the perfect. Wherefore he adds: Whosoever of us is perfect, so must he think. (Phil. 3:15). It is clear, therefore, that he understands by perfection the renunciation of sins, regeneration to faith and the one Perfect, as well as forgetfulness of the sins that remain behind us.

7. About the face of our Teacher and His educational method.

We have shown that the Scriptures call us all children; and it calls us followers of Christ not only children, but also inexperienced infants, because only the Father of the universe is perfect: in Him is the Son, and in the Son is the Father.

Now, observing the sequence in the course of thoughts, we will say who is our Teacher. His name is Jesus. But sometimes He also calls Himself a shepherd and says: "I am the good shepherd" (John X. 11). In this metaphorical expression, taken from shepherds, leaders of the flocks, the shepherd should be understood as a Teacher, i.e. a caring leader of children, a zealous shepherd of inexperienced beings. Children are simple in mind; therefore, figuratively, they are called sheep. And there shall be, it is said, one flock, and one Shepherd (John 10:16). The Logos, which leads us children to salvation, is therefore in all justice a Teacher. He Himself said very clearly about Himself through Hosea: I am your educator. (Hos. 5:2). His pedagogy consists in Divine religion, in instruction in how to serve God, in teaching that leads to the knowledge of the truth. This is the guide that is truly true, because it moves towards heaven.

The word "pedagogy" is used in different meanings. By it is meant the one who is brought up and trained; then - educating into teaching; it designates, thirdly, the act of education itself; Fourth, the teachings that are communicated, such as the commandments. In accordance with the will of God, pedagogy consists in seeing the truths in a direct direction (k a t e u J u s m o V) to God, in the tireless imprinting on oneself of deeds of eternal value. As a commander keeps the army in order because he takes care of the health of the soldiers; and as the helmsman steers a ship, with the intention of preserving the lives of the passengers: in the same way our Teacher, in his loving care for us, his children, teaches us such a way of life that leads to salvation. But in general, what we ask of God without prejudice to justice, is given to us in Obedience to the Teacher. Just as now the helmsman does not always maneuver with the wind, but sometimes puts the ship with its front part against the blows of the wind, so our Pedagogue does not understand the manners and customs blowing in the world, and does not leave his pet to them at their mercy as some kind of boat. The pedagogue does not allow His pet to be carried away by the radiance of worldly manners to a dissolute animal life, but inspires him that with his right oars, that is, with his own understanding, he should hold fast to the wind of truth alone, until, without suffering any harm, he enters the harbor of heaven as a carefully nurtured child. Because the so-called "paternal morals" among the pagans are a transitory thing; Divine education is an eternally valuable treasure.

The tutor of Achilles, they say, was the Phoenix; the tutor of the sons of Croesus was Adrastus; Alexander's tutor - Leonid; Philip's tutor - Nausife. But one, namely the Phoenix, was a woman-pleaser; another, namely Adrastus, an exile; Leonidas could not humble Alexander's pride, and Nausifa never cured the king of Pella from drinking. The Thracian Zopyrus could not restrain the debauchery of Alcibiades; and he was a slave acquired by purchase. The tutor of the sons of Themistocles, Sikinnus, was a flighty servant; He was the inventor of pantomime dances and especially satirical dance. Thus, the royal pedagogues called by the Persians are not known to us. The kings of Persia, four by four, choose them from among the noblest of all the Persians, and assign them tutors to their sons. But the royal princelings learn from them only archery; but when they come to manhood, they live with their sisters, mothers, and an innumerable number of their wives, sometimes lawful, sometimes concubines, and give themselves up to sexual relations like hogs. Our Teacher is holy; it is the Divine Jesus, the Logos, the leader of all mankind; He Himself, the humane God, is our Educator. Somewhere in one, a song of praise, the Holy Spirit says of Him: "He found him in the wilderness, in the wilderness, in the wilderness; He guarded it, watched over it, kept it as the apple of His eye. As the eagle calls his nest; He flies over his young birds, and spreads out his wings, and takes them on his feathers: so the Lord alone led him, and there was no strange God with him. (Deuteronomy 32:10-12). Scripture, I think, clearly points to the Pedagogue here, depicting the education that came from Him. But He Himself acknowledges Himself to be the Teacher, saying of Himself with His own lips: I am the Lord thy God. Who brought you out of Egypt (Exodus 20:2). But who has the power to bring in and out? Isn't it the Teacher? He appeared to Abraham and said, "I am God Almighty; walk before me, and be blameless (Gen. 17:1, 2). And in a completely pedagogical way He disposes the pet to Himself, saying: "And I will establish My covenant between Me and thee, and between thy descendants after thee throughout their generations" (Gen. 17:7). Here friendship with the Educator is established.

But it is very clearly revealed (from the Scriptures) that the Logos was also the Teacher of Jacob. He said to him: "And behold, I am with you; and I will keep you wherever you go; and I will bring thee back to this land; for I will not forsake thee, until I have done what I have said unto thee" (Gen. 28:15). It is also said that He wrestled with it. And Jacob remained, it is said, alone. And Someone fought with him (this is the Teacher) until the dawn appeared (Gen. 32:24). The one who fought here was the Son of man, the Guide and Provider; and He encouraged Jacob, who was struggling with Him, to fight against evil. And that the Logos, the Teacher of Jacob for this struggle with evil, is revealed from the following: Jacob also asked, saying, Tell me Thy name. And he said, Why do you ask my name? (Gen. 32:29)? He preserved His new name for the new people, for the people of children. At that time the Lord God was still worshipped without a name, because at that time He had not yet taken on the form of a man (John 1:10). I, 14). Yet Jacob called the name of the place Panwell; for, he said, "I have seen God face to face, and my soul has been preserved" (Gen. 32:30) But the face of God is the Logos, in which God appears and is known (John 14:9). And then Jacob received the name "Israel," because he had seen the God of the Lord. God the Word (Logos), the Teacher, who again said to Jacob later: "Do not be afraid to go into Egypt" (Gen. 46:3). Pay attention (i.e. in the subsequent story of the Book of Genesis) to how consistently the Pedagogue conducts the work, teaching the wrestler and showing him how he should put his foot to the opponent.

And Moses was taught by the Pedagogue how to lead children. For the Lord said to Moses, "Whosoever has sinned against me, I will blot out of my book." Come, therefore, and lead this people whither I have told thee (Exodus 32:33-34). In this place, the Lord turns out to be the Teacher of pedagogy. And in his grandfather himself, through the person of Moses, the Lord was the Teacher of the Old Testament people; personally, face to face, He is the Leader of the New Testament people; for behold, says God to Moses, My angel shall go before thee (Exodus 32:34). In the form of a good Angel and Guide, the power of the Logos is placed at the head; but at the same time the Logos preserves the dignity and majesty of the Ruler. On the Day, He says, when I will test them, I will bring their sin upon them, that is, on the Day when I will be the Judge, I will avenge them for their sins. Because, as Teacher and Judge, the Logos at the same time judges the disobedient to Him. The humane Logos does not indulge the sins of disobedient people, but condemns them for them, so that they may be corrected, because the Lord desires the conversion of the sinner rather than death (Ezekiel 18:23). We, like children who know sin only by hearsay, should be restrained from such crimes by fear of the threat that we will be treated in the same way. What was the crime of the disobedient from ancient times? That in their anger they killed their husband and cut the sinews of the calf at their whim. Cursed is their wrath (Gen. 49:6). So, who could raise us more loving to mankind than the Lord? Previously, the ancient people had the Old Testament; the ancient people were brought up in fear by the law (Romans 8:15), and the Logos was a simple angel. And to the new and young people was given a new and young covenant; the Logos has come into the world, fear is transformed into love, and the former mysterious Angel is born in the image of Jesus. The pedagogue once said: "That thou mayest fear the Lord" (Deuteronomy 6:2); and He reminds us: Thou shalt love the Lord thy God (Matt. 22:37). That is why He gives us the following commandments: "Turn away from our works (i.e., from old sins) (Isa. I:16): learn to do good (Isaiah 1:17); Turn away from evil and do good (Psalm 36:27): you have loved righteousness and hated iniquity (Psalm 36:8). This is My new covenant, written in the letters of the old." Consequently, it is impossible to blame the Logos for being young; already in Jeremiah the Lord says: "Do not say, 'I am young'; before I formed you in the womb, I knew you; and before thou didst come out of the womb, I sanctified thee (Jeremiah 1:7, 5). This passage from the prophet can be applied to us, whose faith was known even before the creation of the world by God (Eph. I, 4; 1 Peter. I,20). Now we are called children in relation to the will of God, which has only recently been fulfilled. In relation to our calling and salvation, we are truly newborn. Wherefore it is added, I have made thee a prophet unto the nations; In this sense, it was done so that the prophet would proclaim that the name of the New Testament does not constitute any reproach for those who are called children. The law is an ancient grace given by the Logos through Moses; therefore the Scripture says: "Give the law through Moses" (John 1:17); not by Moses, but by the Logos through Moses, His servant; therefore it was fitting for the law to be temporary. But eternal grace and truth came through Jesus Christ (John 1:17). Pay attention to the words of the Scriptures. In relation to the law, it is only said: it was given; but the truth, which is the grace of the Father, is the eternal work of the Son; and it is not said of it that it was given, but that it came through Jesus (John 1:17), without whom nothing happened (John 1:17). I, 3). Therefore, without the slightest delay, Moses, foreseeing in the spirit the coming of the most perfect Teacher, the Logos, self-consciously retreats into the background and speaks to the people beforehand both about this Pedagogue of the last times and His method of education, and likewise commands the people to obey this Teacher. A prophet, he says, from among you, from among your brethren, like me, the Lord will raise up for you. (Deuteronomy 18:15), through Jesus, the son of Nun, pointing to Jesus, the Son of God. The name Jesus, foretold in the law, was precisely a prefiguration of the Lord. For this reason Moses gives useful advice to the people, saying: Listen to Him; and whoever does not listen to this prophet (Acts 3:23) is threatened by it. Such is the name proclaimed to us by Moses as the name of the Pedagogue who brings salvation with Him. Therefore, prophecy gives Him a rod (rod) in His hands, a rod of education, dominion, power, so that whoever is not healed through persuasion, this Pedagogue could heal him by threat; and whoever is not healed by the rod (rod), the fire will devour him. It is said: A rod (rod, rod) will come from the root of Jesse. Observe the solicitude, wisdom and authority of the Teacher, He will not judge by the look of His eyes, – it is said, – and not by the hearing of His ears to decide the grandfather. He will judge the poor in righteousness, and the grandfather of the earthly sufferers will be judged in truth. (Isaiah 11:3-4). And through the mouth of David He says: "The Lord has turned me back sternly, but He has not delivered me up to death. (Psalm 117:18). Because to be instructed and educated from the Lord is salvation from death. The same prophet also says: "Thou shalt smite them with a rod of iron to crush them like a potter's vessel." (Psalm 2:9). The Apostle also writes with this attitude in his Epistle to the Corinthians: "Shall I come to you with a rod (with a rod), or with love and a spirit of meekness (1 Cor. 4:21)? And another prophet says: "The rod (rod) of Thy power shall send the Lord out of Zion" (Psalm 22:4). These are Thy pedagogical staff (judge) and staff (pastoral) – they calm me, said someone else again (Psalm 22:4), i.e. I found consolation in this power of the Teacher, venerable, comforting, saving.

8. Against those who think that goodness and justice are mutually exclusive.

There are still some who assert that the (judge) rod, threats and intimidation exclude the goodness of God. But, obviously, they do not understand the Scriptures, which in one place say so: "He who fears God shall be converted" (Sir. 21:7), and do not think about the most majestic proof of God's love for mankind, namely, that for our sake the Lord became man. The prophet addresses Him with the following prayer in a heartfelt tone: "Remember us, for we are dust" (Psalm 102:14), i.e. touch with pity for us, because You have experienced the weakness of the flesh in Yourself. The fullest goodness of the Lord, our Teacher, and the fact that in this respect He is most praiseworthy, is evidenced by the fact that out of the fullness of His love for mankind He treats compassionately to the weak nature of each person in particular. There is nothing that the Lord would hate (Wisdom of Sol. 9:23). For it is impossible that He should hate anything, and yet desire the existence of that which He hates. Again, He cannot want something not to exist; but at the same time, that He should be the author of the existence of that which He does not desire. It is no longer possible that He does not want the existence of a thing, and that it nevertheless exists. Therefore, if the Lord hates something, it means that He wants it not to exist. But there is nothing of which the horn is not the cause; therefore. Everything that exists is by no means hateful to God, nor is it hateful to the Logos; for both are one, both are Divine beings, as it is said of them: In the beginning was the Word, and the Word was with God, and the Word was Great Dane (John 1:1). But if none of what happened by the will of God. God does not hate, then it remains to admit that all these things are pleasing to Him. Man is more pleasing to God than anything else; and naturally; for man is the most beautiful of His creatures and a being capable of loving God. Consequently, God loves mankind; Accordingly, the Logos is philanthropic. But if anyone has love for someone, he desires him also benefit; and that which is useful in any case is better than that which is useless. There is nothing better than good; therefore good things are useful. But the fact that God is good (Matt. 19:17) must then be considered indubitable; therefore. God also favors what is useful. Good, because it contributes to nothing else but good, useful. Consequently, God contributes to what is useful, first of all. But if He does not benefit a person, then He does not care for him, does not care for him. But there is nothing more beautiful than God. And out of favor to someone, to promote the benefit of that is nothing else that means than to take care of that person. And that God cares about man, He testifies to this by His very deed, having given you as Pedagogues the Logos, a true Co-Helper with God in His love for mankind. The essential attribute in the concept of good is not that it is a part of virtue. For this reason justice is not something good because it is partly a virtue in itself, but because it is something good because it is something good because of itself and in itself. On the other hand, what is useful is called good, not because it is pleasant, but because it is useful. But all this applies to justice; it is something good, because it is a virtue; it is also something good because it is desirable because of its essence, and not because it is pleasant; for it does not judge flatteringly, but rewards each one according to his merit; what is useful in it is conditioned by its useful essence. All the components of the concept of good, therefore, determine the concept of justice. Both concepts equally participate in the same attributes. But things that are characterized by the same attributes are both equal and similar to each other. Therefore justice is something good.

They say: "Can the Lord be loving to mankind and good when He is angry and punishing"? "Here I find it appropriate, as briefly as possible, to explain this. The strict method is useful for the correct upbringing of children; it has the significance of an auxiliary means necessary in education. Many of the passions can be eradicated only by means of punishments, by the proclamation of the strictest commandments, and by the teaching of certain (strictest) speculative principles. Thus, for example, censure for the passions of the soul is a kind of surgical operation. Passions are festering excrescences (on the body) of truth: through censure, as through incision, they are revealed. Censure is like a medicine, which liquefies the hardened growths of passions and cleanses the unsightliness of some aspects of life from dirt; that which is overgrown and the raft of arrogance is overgrown is leveled and softened by reproach; it heals and renews a person again. In the same way, exhortation to the sick soul acts as a dietary rule; it advises what it should take into itself; but it also forbids it, indicating what it should not eat. But both by rebuke and exhortation are meant to provide us with salvation and eternal health. And the general, by imposing pecuniary fines or corporal punishments, depriving them of their honorable name, such as imprisonment in prison and greater dishonor, sometimes even punishing some with death, has a good purpose in mind: he does this to intimidate his subordinates. In the same way our great Commander, the Lord of the universe, the Logos, deals with those who throw off the bridle of His law. He turns them to the sacred world with (church) society, reminds them of the need to dominate the passions of the soul and thereby free themselves from slavery to the enemy, wandering in the realm of sin and the bonds of the enemy.